Thursday, August 25, 2016

“Beyond Words” is a
newly-published seven volume collection of Rabbi Meir Kahane’s writings from 1960 – 1990 that originally appeared in
The Jewish Press, other serial publications, and his privately-published works.

“Beyond Words” also includes a number of extra features:

Chronology of Rabbi Kahane's life.

“Beyond Words” now can be bought at Amazon.com. On the search line, type… Beyond Words Kahane.

Beyond Words

Selected Writings of Rabbi
Meir Kahane,

1960-1990

Volume7

A JEWISH HEART

“There is a time to love, and a time to hate.”

Ecclesiastes
3:1,8

“There is a time to live in time of peace and a time to hate
in time of war . . . there is a time to kill in time of war and a time to heal
in time of peace.”

(Vayikra
Rabbah 3)

The total contradiction between so much of Judaism and
Western, foreign cultural Hellenism could not be more evident than in the case
of the heart transplant last November in Israel. Then, the heart of a Jewish soldier, murdered
from an ambush in the Gaza Strip, was placed in the chest of an Arab
“Palestinian,” Hanna Haddad. And how the
non-Jewish world exploded in joy! And
how the perversion of authentic Jewish values and concepts came crashing down
in the sickly need to win favor in the eyes of the nations and to feel the
comforting warmth of self-righteousness.
And how all the anti-racists privately and not so privately purred with
pleasure at the “Jewish heart” that is so “unique” and that climbs mountainous
deeds of ethics and morality that no one else could. Indeed.

Not only have Jews lost every sense of authentic Judaism,
falling prey and victim to all the foreign and gentilized misvalues of
Hellenism, but thanks to the debilitating effects of an abnormal exile, they
have lost all sense of normality, too.
Consider: The widow of the
murdered soldier blesses the act. Yossi
Sarid writes an article that begins: “How is it possible not to write about
Ze’ev Traum’s heart, transplanted into the chest of Hanna Haddad – may he live
a long life . . . “

“We do not have a Jewish heart and they do not have an Arab
heart but a personal human heart, and if we follow our embroiled nationalism we
harden our heart, we make it as hard as Pharaoh’s heart.” And Sarid concludes: “Those who have the
heart saved one soul and filled an entire world with hope.”

There were pages and pages and speeches and speeches of
similar paeans of praise for the humanity shown by Jews. And the story became the very symbol of the
“Jewish heart” that transcends enmity and hatred and war, that saves the life
of a man who hates the Jewish state and dreams of its destruction. No matter!
The Jew is not supposed to hate the enemy; he is above that. So the conventional wisdom of the gentilized
Jews of Hellenism.

It is hardly new. In
Rosh HaShana messages to the Israeli soldiers, both Defense Minister Rabin and
Chief-of-Staff Shomron – men deeply rooted in ignorance of Judaism –
sent messages of profound Hellenism and madness to the Jewish soldiers facing
an enemy filled with venomous hate for the Jews and deep passion for the day
when the Jewish state will cease to exist.
Rabin said: “Alongside your obligation to crush all attempted violence,
you must always remember that the people against whom you struggle today are
the same people that in a few months or years we will wish to live with in
peace, to be good neighbors.” One
struggles to recall a similar message to the Allied troops in World War II concerning the Nazi armies . . .

And the Chief-of-Staff told his troops” “In the difficult
and complex daily work, we have succeeded, except for minor exceptions, in
preserving the basic values and ethics of the I.D.F.” Meanwhile, of course, that by giving the
soldiers orders that tied their hands; the killing of the Arab enemy was kept
to a minimum while guaranteeing the continuation of the Arab rioting.

And when General Yitzhak Mordechai concluded his term as
commander of the southern sector (that included Gaza), he said: “Personally and
as a commander, I wish to express my sorrow over every one in the area who was
killed or wounded from the (I.D.F.) activities that were necessary.” No, there is nothing to say.

But to return to the “Jewish heart,” and to ponder the
depths – the sheer depths! – of Jewish psychosis. On the day of the funeral of the soldier who
was murdered and whose heart was given to a member of the nation that murdered
him, a Jewish contractor named Yehuda Yisrael told how, one year earlier, in
December 1988, his brother lay dying, attached to a machine. The family had 24 hours in which to find an
available heart. And this is what Yehuda
Yisrael told Ma’ariv (Nov. 11, 1989):
“At that time in the (Arab East Jerusalem Hospital) Al Mukassed, there
were two young Arabs wounded in the intifada and they were already clinically
brain dead. We contacted the Arab doctor
in an attempt to have him get us a heart, but he refused. When we saw that it was not working, we
offered a great deal of money . . . . “The heart was never given and the
brother died.

But there is more to the story. Yehuda Yisrael, whose brother died because
Arabs would not give a heart to the Jewish enemy, continues: “I am happy that
Hanna Haddad found a Jewish heart donor.
It is a humanitarian gesture. It
is good that the world sees Jews prepared to contribute a heart to the Arabs,
too, even in these sad times. The fact
that they would not give a heart to my brother only proves that we are more
humane than they . . . . “Or perhaps . . .

And as a final point in this descent into the Jewish
snakepit of insanity, the same article by Yossi Sarid described how he had been
asked to find a heart for the same Jew (presumably he was asked because he is
such a good friend of the Arabs). Sarid
pleaded with his Arab friends but they would not give the heart. As Sarid quotes the Arabs: “Those killed in
the intifada are martyrs, martyrs of the entire Palestinian nation, and their
heart already belongs to it . . . .”
(And in addition, what normal Arab would give a heart to save the life of a
Jew, his deadly enemy who took his land from him?)

The tragedy of our times is the loss of Divine Jewish
values, one of which is the obligation to hate evil; to hate the enemy. We have – thanks to the gentilized values
that have swallowed us up – lost our sense of indignation against evil,
forgotten to hate it with a passion. And
because of that, good people die even as we allow the evil ones to live,
flourish and kill them.

Hanna Haddad, the “Palestinian” is part of a nation that
wishes to destroy Israel and commit horrors on its Jews. He sees the Jews as thieves, as robbers who
stole “Palestine” from his people. He
sees the Israeli soldiers as oppressors, and he sees Jerusalem, where he lives,
as his city, just as he sees Jaffa, Haifa, Ramla, Lydda, Acre, the Galilee and
the Negev. He supports the intifada; he
wishes the “fighters” success; he takes pride in the rocks and firebombs thrown
by the brave young “Palestinians.” And
Jews give him a heart to save his life, a heart taken from a Jewish soldier
murdered by Hanna Haddad’s brothers. And
Jews cheer and weep tears of happiness over this humane act that only proves
that a “Jewish heart” is better than the hard Arab one . . .

We are mad. Would
anyone dream of doing such a thing for a German during World War II? Of taking the heart of an American soldier
from Sioux City killed in battle by Germans and giving it to a German to save
his life? No American or Frenchman or
Englishman or Russian or anyone remotely normal would have considered it! Only the Jew, in pathetic and deeply
disturbed need to win the love of the Arabs and the world, does it and attempts
to cloak his insanity in “Judaism” and “Jewish values.” Not only are we mad,
but un-Jewish, gentilized, Hellenized perverters of the authentic Jewish Idea
and halachic.

To hate the enemy is a mitzvah, for nothing less than
that will give us the understanding that evil must be fought to the end, and
nothing less than that will give us the strength and confidence that we are
right and that our war is just. And when
the Rabbis speak of “a time for war and a time to hate” – what do the
gentilized Hellenists of our time think they mean? And what are the voices of the Moderdox from
the West Side and Beverly Hills to tell them?
To tell themselves?

“You who love the L-rd, hate evil!” That is the injunction of King David, the
sweet singer of Israel, in Psalms 97:10.
And in the words of Ibn Ezra (ibid.): “the L-rd is judge, therefore you
who love Him, hate every man of evil and be not afraid of them, for the L-rd
alone preserves His pious.” And again,
David in Psalms (139:20-22): “They speak against You wickedly and Your
enemies take Your Name in vain. Do I not
hate, O L-rd, those who hate You? And do
I not contend with those who rise up against You? I hate them with the utmost hatred; I regard
them as my own enemies.”

There is a time for war; there is a time for hatred. And at such a time it is a mitzvah to hate, a
mitzvah to go to war, and the one who refuses – violates the mitzvah, abhors
G-d who created morality. “When you
go to war against your enemy . . . (Deuteronomy 20:1) Why does it say
‘your enemy’? [since obviously one
goes to war against an enemy and not a friend].
Said the All Mighty: ‘Go against them as enemies! Just as they do not have mercy upon you, so
do not have mercy on them’” (Tanchuma, Shoftim 15). That is Judaism.

Do not be “better” than they, since in the end you will
not be better but deader. And certainly do not be “better” than the All
Mighty, who commanded you to be cruel and merciless against those who rise up
against you and against G-d, “for whoever rises up against Israel is as one who
rises up against the Holy One, Blessed be He” (Mechilta, B’shalach).

And the Sifri (Shoftim 192): “Against your enemies [you go
to war] and not against your brothers, neither Yehuda against Shimon nor Shimon
against Yehuda who, if you fell into their hands, would have mercy on you . . .
but against your enemies you go to war, who would not have mercy on you.”

And Eyleh ha’Dvarim Zuta:
You go to war against your enemies.
If you have mercy on them, they will then go to war against you. It is similar to a shepherd who, while
tending his sheep in a forest, found a baby wolf. He had pity on it and nurtured it. His employer saw it and said: Kill it; do not
have pity on it lest it be a danger to the sheep. But he did not listen and so when the wolf
grew it would see a sheep and kill it, a goat and eat it. Said the employer: Did I not tell you not to
have pity on it? So did Moses say:
‘But if you do not drive out the inhabitants of the Land before you, then those
whom you will allow to remain of them will be thorns in your eyes . . .’ (Numbers
33:55).”

That is Judaism. That
is authentic Judaism. And true Judaism
looks upon every member of an enemy nation as an enemy, unless he proves that
he is not. Yes, there is collective
punishment in Judaism.

Written January 1990

Anyone
reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane article and is not on my personal list to
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Thursday, August 18, 2016

“Beyond Words” is a newly-published seven volume
collection of Rabbi Meir Kahane’s writings that originally appeared in The
Jewish Press, other serial publications, and his privately-published works.

“Beyond Words” also includes a number of extra features:

Chronology of Rabbi Kahane's life.

Index of articles by subject, title, and Torah sources.

Watch for “Beyond Words” to be sold at Amazon.com

Are You Listening, Jew?

Rabbi Ya’akov Emden (Yavetz) was one of the great halachic
authorities of his time. He lived in
Hamburg at a time when – despite general belief – the Jews were already
beginning to acclimate to society and live comfortably. And in the introduction (Sulam Beit El)
to his famous siddur (Prayer Book), he wrote the following remarkable
words – a cry to the Jew in the Exile:

Not one
in a thousand arouses himself to dwell in the Land (of Israel), to live there.

Only one
from a town and two from a family. No one
seeks its love, desires its peace

and good
and waits to see it. It appears to us as
we sit in comfort in the Exile that we

have already discovered another
Land of Israel and another Jerusalem.
And that is why there came upon us all the evils when we sat in Spain
and other lands in comfort and great honor since the time of the Destruction … until
we were later driven from there and not a trace was left of Jews in those
countries.

And he concludes with words that shake the firmaments of the
Jewish world:

How long
will you sleep, O lazy one, in the bed of laziness … until the foundations of

the universe shall be
uncovered! And why shall you not acquire
for yourself wise counsel to flee for your life while you yet may?

Stunning, powerful, awesome words from a halachic giant,
Rabbi Ya’akov Emden! And the Jew hears
nothing. And why should we be
surprised? Why should we be astonished
that the Jew fails to hear the words that echo from the eighteenth century,
from Hamburg, German, when he cannot hear the cry of Bensonhurst?

I arrived in the United States for two weeks in time to see
and hear the awesome cry of Rabbi Ya’ akov Emden – this time from Bensonhurst,
Brooklyn. And I look about me at the Jew
who apparently is blind to what is so obvious; so deaf to the screeching sounds
about him, and so dumb – both in inability to express the reality and to
understand it.

In the cold-blooded murder of a black youth in Bensonhurst,
Brooklyn, lies the reality of America, and the impossible dilemma for the Jews
of that country who, like those of so many generations of Exile past, thought,
in the words of Rabbi Ya’akov Emden, that “they had discovered another Land of
Israel and another Jerusalem.”

Bensonhurst lies in White America, attacked to Boro Park –
land of Jewish certainty and assurance that herein lies yet another Eretz
Yisrael and Jerusalem. Bensonhurst is an
almost all-white enclave that, incredibly, brings comfort and security to the
Jews who live there or who border on it.
And in Bensonhurst a young man was gunned down because he was black –
and the Jew heard nothing and understood nothing and felt not the slightest
alarm. Indeed, G-d help us, there were
not a few who agreed with the white gentiles that blacks who come into the
neighborhood risk receiving what the murdered black man got.

Does no one see? Does
not the Jew understand what the lesson of Bensonhurst is? Does not one look at the faces and souls of
the Bensonhurst whites who stood jeering and taunting blacks and shouting “niggers,”
and understand that the bells toll for him?
Is there not a Jew who saw the hate and venom and willingness to murder,
and understood that those same faces and same haters and same people could,
tomorrow, just as easily and willingly do the same to the Jew? Does the Jew not understand what he is
hearing? Is the Jew listening? Does he want to listen? Does he want to understand that haters are
not capable of being limited in their hatred to one particular people that is
different? That those who hate blacks
hate Jews, too, and perhaps even more? That
hatred is a disease that enters the marrow of the bones and emerges in all its
horrors whenever social or economic or psychological conditions drive it out
into action?

What is it about the Jew that fails to make him
understand that the hater, the bigot, the murderer of the black man today will
be the destroyer of the Jew, tomorrow?

There is a host on a large New York City radio station. He is immensely popular with Jews, especially
those of Brooklyn. He is a bigot and a
hater – albeit a clever one. And how the
Jews love it when he, in his viciousness, goes up against a “shwartzer.”

And I remember once, driving in an automobile and listening
to the man as an Hispanic caller phoned in.
How the radio host-bigot ridiculed the man’s accent! How he humiliated the man because of that
accent that was different from the “American” one. And the very next caller fairly fell over
himself in delight and congratulations to the host for how he handled the foreigner. The caller who was so delighted was from
Brooklyn and had a Hungarian accent thick enough to serve with goulash under
the light of his chandelier and the happy smiles of his wife under her
sheitel

It is more than blind and needless hate that I cry out
against. It is the fact that the Jew
hears the haters of Bensonhurst crying out their bigotry and does not hear the
unspoken word, “Jew!” For those thugs
and gross hooligans and ignoramuses hate Jews with more passion than they do
blacks. For what they really feel about
blacks is fear, but they hate Jews. They
are jealous of them and envious, and no greater hate emerges than from that
. What did Solomon say: “Wrath is
cruel and anger is overwhelming, but who is able to stand before jealousy?”
(Proverbs 27:4).

The same ones who murder blacks, and hate and fear them and
curse them and “make the neighborhood
safe,” are those who sit in their bars muttering about Jews in frightening envy
and jealousy that breeds the most awesome hatred of them all. They are a danger to the very survival of
Jews and G-d help us all should there be an economic collapse that will
drive them into unemployment and desperation and loosen the social chains
that bind them.

And that is the dilemma.
For the black community is one that is riddled with Jew-hatred. Real hard-core hatred of Jews. And much more open and much more “legitimate”
than the kind that is endemic to whites.
Not only is a Jesse Jackson capable of making outrageous anti-Jewish
comments and yet remain a legitimate national figure and candidate for the
Presidency, but on every campus in American the local black student group can
issue openly anti-Jewish statements and not be condemned, let alone lose its
college funding. Black papers and radio

stations can spew forth anti-Jewish hate, and the FCC and
political leaders are strangely silent.
The fact is that, despite the obscene refusal of Jewish liberals to
condemn black Jew-hatred but rather to rationalize it away, blacks in great
measure and in huge numbers hate Jews.

And that despair grips a Jew from Israel as he sees, on
the one hand, the mindless, ugly faces of the Bensonhurst whites with their
Jew-hatred barely beneath the surface, while at the funeral of the black youth,
Farrakhan and his black-faced brownshirts arrived. The fact that they allowed the black Nazi
Farrakhan to speak, and not one black leader protested (and naturally not a
white politician dared to), underlies the despair and the hopelessness of the
situation for the Jew.

On the one hand, a black community that has made
anti-Semitism an integral part of its existence. On the other, far more dangerous white
majority Jew-hating class. And that for
the Jew is the real meaning of Bensonhurst and America that is riven,
polarized, riddled with hate and violence that is held back only by economic
prosperity. But behind that dam lie the
waters of hate and envy and jealousy.
And it is the Jew who is the target.

The Jew who saw and heard the faces and voices of
Bensonhurst, the hate and violence and taunts, and who saw nothing and heard
nothing. And the voice of Rabbi Ya’akov
Emden comes across the ages, crying: Are
you listening, Jew? And the Jew does
not even hear that.

Written September 1989

Editor’s note: Jacob Emden (1697-1776), rabbi, halachic
authority, kabbalist. Emden was regarded
as one of the outstanding scholars of his generation. Despite his distinguished descent and his
remarkable Talmudic attainments, Emden occupied no official position, with the
exception of a few years as rabbi of Emden, Germany. This made it possible for him to be
exceptionally critical toward the society and the tradition of his time. In addition, he published an important
edition of the prayer book (whose parts had different names) with a valuable
commentary (1745-48. There were six Jews
living in Emden in 1967.

(Source: Encyclopedia Judaica, 1972 edition)

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reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane article and is not on my personal list to
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Thursday, August 11, 2016

It is told of Napoleon, that upon passing a synagogue during the Ninth of Av, looked inside and saw Jews sitting on the floor and weeping. When he inquired further he was told the Jews were mourning over the destruction of their Holy Temple. “How long ago did this occur?”, he asked. “About 1,500 years ago”. “In that case”, said Napoleon, “there is no doubt that their Temple will be rebuilt. A people capable of crying for so long over its destroyed Temple and Land will eventually find its way home.”While the Jewish People remained in the Exile, this was a nice story. Without a doubt, its optimistic message encouraged our people during times of severe hardships. Napoleon was keen enough to realize that a people who relives its past will succeed in conquering its future. Indeed, our sages have already stated that, “He who mourns for Jerusalem will merit to share in her joy”. (Tractate Taanit, 30)However there exists one little problem. All this mourning was appropriate when we were forced into the Exile, being held at the mercy of the gentile nations and thus unable to forge our national destiny. In such a case, it was fitting to mourn “whole-heartedly” over our destroyed Temple and land. And today? One need not to have a PH.D. In history to see how things have changed since the times of Napoleon. Then – the land of Israel lay desolate; today it is rebuilt. Then – Jews dreamt about coming to Israel; today Jews not only live in Israel, but they rule over it. Then – all we could do was cry...but today???Is mourning the only imperative for today? Is it not a bit absurd to lament in the synagogue of the Exile, beseeching G-d for a speedy redemption, when all one need to do is pack one's bags and board and eastbound El Al? Is it enough to stand down by the “Wall” of the Temple Mount wailing over the destruction when it is in our hands to erect the fallen city, in our hands to purify the site from the foxes who degrade it, and yes, even in our hands to rebuild the Holy Temple! The historic opportunity to rebuild and renew burns in our hands, and instead we find 101 EXCUSES TO DISREGARD IT!!!???Fellow Jews!!! Let us open our eyes and appreciate the wondrous miracles that Hashem has granted us – miracles we have not witnessed since the days of our exodus from Egypt!!! He who cried, and only cried in the days of Napoleon did right; his tears were sincere. But today, he who only cries and does not combine his tears with real action – his lamentations leave much to be desired. His entreaties go unheeded, for G-d urges us on as he did to the Jews before their crossing of the Red Sea: “Why do you cry to Me? Speak to the Children of Israel – that they go forward!” What are you crying for? GO FORWARD AND DETERMINE YOUR DESTINY!!!! ARISE AND ACT TO SANCTIFY HASHEM'S HOLY NAME!!!!!Yes, something has happened since the day Napoleon walked into that shteeble on the Ninth of Av. Let us join those who are ready not only to cry, BUT ALSO TO DO!!!!!

Wednesday, August 10, 2016

“Beyond Words” is a newly-published seven
volume collection of Rabbi Meir Kahane’s writings from 1960 – 1990 that
originally appeared in The Jewish Press, other serial publications, and his
privately-published works.

“Beyond Words” also includes
a number of extra features:

Chronology of Rabbi Kahane's
life.

“Beyond Words” now can be
bought at Amazon.com. On the search
line, type… Beyond Words Kahane.

Beyond Words

Selected Writings of Rabbi Meir Kahane,

1960-1990

Volume 7

Yearning for the Land

The kilpa, the callus, that slowly and imperceptibly
covers the burgeoning adult, immutably desensitizes us and forever loses for us
the emotion and value that is the heart and nucleus of the mitzvah cell or
ritual. And so, as if suddenly – but
really as part of the slow and ongoing process – there is created a human
being, a community, almost a people that elevates the ritual to the heights
reserved for the concept, and we become practitioners of Jewish ritual, rather
than emotional and living embracers of the concept.

So it is with Tisha B’Av and the three weeks that precede
it. Not a few can emote all the laws and
customs emanating from them. Not an
Orthodox Jew will violate the rituals that make up the three weeks and
certainly not the nine days. And yet, as
with too many Jewish concepts that were meant to be living, thriving, real
things that grip the heart and soul – ha’ikarchaser min hasefer. (A Hebrew idiom, literally meaning, “the
principle is lacking from the book,” referring to the fact that the main
concept has been forgotten)

For I put it to all honest people that, of all who practice
the rituals of the three weeks and Tisha B’Av, few – all too few – mourn for
Jerusalem and the Land. I put it that
most find the three weeks an excruciating thing that prevents them from
enjoying the summer; that most look forward to its passing as quickly as
possible so that vacation and enjoyment can continue in the Catskills and all
the other places that make up the Galut enjoyment; that few, all too few, feel the
stab of pain in their heart for the Temple that is not there; for the Moslem
jackals who walk and control the Mount; for the lack of holiness and sanctity
that Jerusalem and the Temple mean.

What happens because of this is a shallow and terrible
corrosion of Judaism and a slow and terrible corruption of the Jewish
soul. Mitzvot become things to be done
with and finished; the soul becomes a hard and callous thing feeling nothing,
and, worse, mitzvot become meaningless and fraudulent as we weep for a land we
could be living in – if we wish to; as we speak of a return to a land of which
we do not wish, as we grab ourselves in emotions we do not feel.

We do not wish to leave America; we do not feel any pain in
an “exile” that the ritual has us mouthing as a thing of tragedy and pain. We enjoy the luxury of Galut and mouth
quickly the kinot, the lamentations, most of whose words we do not understand
anyhow. We sit on the floor in the Ninth
of Av and look forward to the 10th.
And enjoyment.

That is the death of Judaism, no matter how many synagogues
and shtiblech have grown. This is the
destruction of Torah as a real and vibrant “thing,” no matter how many yeshivas
have sprung up. For all of them will
produce scholars of callous soul unable to feel the pain and joy and honesty of
a mitzvah as it was meant when given by G-d at Sinai.

Meaningful fast to
all

Barbara and Chaim

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reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane article and is not on my personal list to
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Thursday, August 4, 2016

While it is true that the national religious movement in Israel has put for the great efforts in the fulfilling of the mitzvah “Yishuv Ha'Aretz” (the settling of the land), it is important to point out that they are familiar with only half of the mitzvah. For the mitzvah of “Yishuv Ha'Aretz” has two sides to it. Well known to us all is the first side – the establishing of settlements. That's the “nice” part of the mitzvah. But it is the other side that hs been totally ignored by those who proudly wave the banner of “Yishuv Ha'Aretz”. Obviously, we are speaking of the mitzvah of expelling the gentile from the land. The word used in the Torah and numerous times in our parasha is “horashtem הורשתם", which literally means “you shall disinherit”. Rashi defines that “ugly” word “horashtem” as “gerashtem”, meaning, “you shall expel”. In any case, it is an inseparable part of the mitzvah of “Yishuv Ha'Aretz”.

"GET OUT OF HERE!!!"

Settling the land and expelling the gentiles in it are not only two sides of the same mitzvah, but each side is actually dependent upon th other. The Torah constantly warns us about the impossibility of fulfilling just half of the mitzvah: “If you do not drive out the inhabitants of the land from before you, those who remain shall be barbs in your eyes and thorns in your sides, causing you troubles in the land you settle.” (Numbers 33:55) The Sforno adds: “If you don't burnt them out (the gentile inhabitants), even though you have conquered the land, you won't merit to inherit the land for your children”. And here are the prophetic but painful words of the Ohr HaChayim: “Not only will they hold unto the part of the land that you weren't able to conquer, but even the parts that you succeeded in conquering, they will say to you, 'get out of here!'” In short, one is dependent on the other - there is no inheriting without disinheriting!

THEY CAME UP SHORT

Let us now jump to the dramatic moment when Israel crossed the Jordan River. Here we witness an incredible event. While still in the middle of the Jordan, Joshua tells them: “Know why you are crossing the Jordan – so that you expel the inhabitants of the land from before you as the verse says, 'and you shall disinherit the inhabitants of the land from before you...' If you do, fine. And if not, these waters will come down and sweep away you and me...” (Sota 34) Once may ask: While the thrashing waters of the Jordan were standing 12 miles high about to swamp the Jewish People, was this a time for Joshua to deliver a speech? The answer is that Joshua knew that a lack of understanding of the importance of the mitzvah of expelling the gentile would post a constant threat to the Jews, placing their entire mission in jeopardy. Thus he warned them. Know, that if you do not intend on throwing out the gentile from the land, there is no reason to continue. It is better that the waters drown us now. Indeed, a rather effective way to convey a difficult message.

In spite of all this, the Jewish People failed in their task, and allowed many gentiles to continue to reside in the land. As a result, they were severely chastised for their sin by the angel of G-d: “Moreover, I said I will not drive them out from before you, but they shall be as snares to you and their G-ds shall be as a trap to you.” (Judges 2) As this stage begins the description of the spiritual deterioration that characterized the times of the Book of Judges. Indeed, as G-d warned, the root of the evil was the lack of expulsion of all the gentiles from the land, their mere presence causing the Jews to learn from their evil ways.

IT'S US OR THEM!!!

And now history repeats itself before our very eyes. The leaders of the settler movements made a tragic mistake in thinking all these years that they can build on yishuv after another and in the meantime ignore the existence of two (2) million Arabs who surround these settlements and dream of the day when they can throw them into the sea. No less tragic is their absurd reaction to Arab terror – that they will build another yishuv. Nonsense! The very opposite is true. Another settlement is not the answer to the Arab terror, but rather the Arab terror is a result of our being content with making settlements and not completing the entire mitzvah – which is the expulsion of the Arabs! The solution to the terror is the fulfillment of the entire mitzvah of “Yishuv Ha'Aretz!”

Here is the choice: Either all those faithful to Torah and Eretz Yisrael overcome their fear of “what will the left say” and adopt for themselves a new agenda which includes fulfilling part two (2) of the mitzvah “Yishuv Ha'Aretz”, or they pathetically refuse to fulfill this Torah commandment and thereby bring about the dismantlement of all that they have built for the past twenty years. How ironic. All those who refused to listen to Parashat Masay are forced now to listen to the left's argument, “You can't occupy a foreign people”. The left is basically correct, only their conclusion is warped. But the logical Jewish approach is clear: EITHER US OR THEM! The time has come that we decide once and for all!

Darka Shel Torah, 1994

Shabbat Shalom!

If you are interested in reading more divrei torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at both of the following two links:

The Torah states clearly:
“And you shall drive out all the inhabitants of the land from before you
. . . but if you do not drive out the
inhabitants of the land from before you, then those whom you allow to remain
will be like thorns in your eyes and thistles in your sides and will torment
you in the land in which you dwell” (Numbers 33.52.55).

The Biblical commentators are explicit “And you shall drive out the inhabitants and
then you shall inherit it and be able to exist in it. And if you do not, you will not be able to
exist in it”

(Rashi).

“When you shall eliminate the inhabitants of the land, then you
shall be privileged to inherit the land and pass it down to your children But if you do not eliminate them, even though
you will conquer the land, you will not be privileged to hand it down to your
children” (Sforno).

“This verse refers to nations other than the seven nations found there .
. . Not only will they hold that part of
the land that you did not conquer, but even concerning that part which you did
conquer and settle in, they will distress you and say, ‘Rise and get out’” (Ohr
HaChaim).

And so the Midrash tells us: “Joshua sent three messages to
the inhabitants [of Canaan]. He who
wishes to evacuate – let him evacuate; he who wishes to make peace – let him
make peace, he who wishes to make war – let him make war” (Vayikra Rabba 17.6).

The choices are given.
Either leave, or prepare for war, or make peace. The choice of “making peace” is explained by
Rabbis as involving three things. To
begin with, the non-Jew must agree to adopt the seven basic Noahide Laws, which
include the prohibitions against idolatry, blasphemy, immorality, bloodshed,
robbery, eating flesh cut from a living animal, and a positive action –
adherence to social laws. Once he has done this, he has the status of a
resident stranger (ger toshav) who is allowed to live in Eretz
Yisrael (Avoda Zara 64b) if he also accepts the conditions of tribute
and servitude.

The Biblical commentator, the Radak, explains (in his commentary to
Joshua 9:7): “If they uproot idolatry
and accept the seven Noahide laws, they must also pay tribute and serve Israel
and be subject under them as it is written (Deuteronomy 20:11, ‘All the people
. . . shall be tributaries to you and shall serve you.’”

Maimonides (Hilchot Melachim 6:11) declares: “If they make
peace and accept the seven Noahide laws, we do not kill them for they are
tributary. If they agreed to pay tribute
but did not accept servitude or accepted servitude but not tribute, we do not
acquiesce until they have accepted both.
And servitude means that they shall be humble and low and not raise
their head in Israel. Rather, they shall
be subjects under us and not be appointed to any position over Jews ever.”

Far better than foolish humans did the Almighty understand the
dangers inherent in allowing a people that believes the land belongs to it free
and unfettered residence, let alone ownership, proprietorship, citizenship. What more natural thing than to ask to regain
what it rightly believes to be its own land?
And this over and above the need to create a unique and distinctly
separate Torah culture that will shape the Jewish people into a holy
nation. That uniqueness can only be
guaranteed by the non-Jew having no sovereignty, ownership, or citizenship that
could allow him to shape the state’s destiny and character.

And so, concerning any non-Jew, Maimonides writes: “‘You shall not
place over yourself a stranger who is not of your brethren’ (Deuteronomy
17:15). Not only a king, but the
prohibition is for any authority in Israel.
Not an officer in the armed forces. . .not even a public official in
charge of the distribution of water to the fields . And there is no need to mention that a judge
or chieftain shall only be from the people of Israel. . . Any authority that you appoint shall only be from
the midst of your people” (Hilchot Melachim 1:4).

The purpose is clear. The
non-Jew has no share in the land. He has
no ownership, citizenship or destiny in it.
The non-Jew who wishes to live in Israel must accept basic human
obligations. Then he may live in Israel
as a resident stranger, but never as a citizen with any proprietary interest in
the land or with any political say; never as one who can hold any public office
which will give him domination over a Jew or a share in the authority of the
country. Accepting these conditions, he
admits that the land is not his and therefore he may live in Israel quietly,
separately, observing his own private life, with all religious, economic social
and cultural rights. Refusing this, he
cannot remain.

This is Torah. This is Jewishness.
Not the dishonest pseudo-“Judaism” chanted by liberal secularists who
pick and choose that “Judaism” that finds favor in their eyes and who reject
that which their own gentilized concepts find unacceptable

Jewish Press 1981

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Rebbitzen Libby Kahane is happy to announce
that the second volume, “Rabbi Meir Kahane: His Life and Thought, 1983-1976” is
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Rabbi
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About Me

The blogs I am operating are Rabbi Meir Kahane Writings and Baruch Marzel to Knesset. The purpose of Rabbi Meir Kahane Writings is to educate people in the "Authentic Jewish Idea" and the warnings of future dangers written and spoken by Rabbi Kahane h"yd. Dangers we are living with today. Michael Ben-Ari's blog shows Ben-Ari's continuation of Rabbi Meir Kahane's h"yd activities and ideology in and out of the Knesset. Baruch Marzel is presently running for the Knesset under the banner of Otzma Yehudit (Jewish Strength). I and my husband have been working with Rabbi Meir Kahane since JDL days in N.Y. where my husband Chaim was on the Executive Board of JDL. I headed the Nassau Chapter until made aliyah in 1978. In Israel I was Head of the English Speakers of Rabbi Kahane's organization and also curator of the Museum of the Potential Holocaust started by the Rabbi. I went on speaking engagements in the U.S. and Canada. Organized Fund-Raising Dinners for Rabbi Kahane; worked in election campaigns for Rabbi Kahane ,Baruch Marzel and Dr. Michael Ben-Ari. We live in Ma'ale Adumim, Israel